Shabbat 59B

כדעבד ליה רבי עקיבא לדביתהו.

like the one that R' Akiva made for his wife.

תנו רבנן: לא תצא אשה בעיר של זהב, ואם יצתה חייבת חטאת, דברי רבי מאיר. וחכמים אומרים: לא תצא, ואם יצתה ⁠— פטורה. רבי אליעזר אומר: יוצאה אשה בעיר של זהב לכתחלה.

And on this subject, A baraita states in the Tosefta: A woman may not go out into the public domain on Shabbat with a city of gold ornament. And if she went out with it into the public domain she is liable to bring a sin-offering; that is the statement of R' Meir. And the Rabbis say: She may not go out with it ab initio, and if she went out she is exempt. And R' Eliezer says: A woman may go out with a city of gold ornament ab initio.

במאי קמיפלגי? רבי מאיר סבר משוי הוא. ורבנן סברי תכשיט הוא ⁠— דילמא שלפא ומחויא ליה ואתיא לאתויי. ורבי אליעזר סבר: מאן דרכה למיפק בעיר של זהב ⁠— אשה חשובה, ואשה חשובה לא שלפא ומחויא.

The Talmud explains: With regard to what principle do they disagree? R' Meir holds that it is considered a burden and not an ornament, and one who carries a burden into the public domain is liable to bring a sin-offering. And the Rabbis hold that it is an ornament. Why, then, did they prohibit going out into the public domain wearing it? They are concerned lest she remove it, and show it to another, and come to carry it in the public domain. And R' Eliezer holds: Whose manner is it to go out with a city of gold ornament? Only an important woman, and in that case there is no concern, as an important woman does not remove ornaments and show them to others.

כלילא, רב אסר ושמואל שרי.

After discussing going out into the public domain on Shabbat with a city of gold ornament, the Talmud discusses other ornaments. There is a dispute among amora’im with regard to a kelila, which is a tiara-like ornament. Rav prohibited going out with it, and Shmuel permitted doing so.